Sangha Connection Newsletter June 2018

Total Page:16

File Type:pdf, Size:1020Kb

Sangha Connection Newsletter June 2018 Sangha Connection June 2018 Seeing all who do me harm as equal to some priceless treasure, May I honour them with a mind of joy and great respect, And always, in all my lives to come, may I rely Upon this wondrous conduct born of a noble heart! Khenchen Shenga All our spiritual advisors have given the same advice for the Rigpa sangha — increase your study and practice and keep applying the teachings to whatever is arising for us. There's no shortage of teaching events, practice retreats and study programs giving us the opportunity to do this, either alone or with others. Here is just a taste: since the last newsletter, the UK, Ireland, Holland, and Germany have held national retreats; 100 Dzogchen Mandala students took part in a Tsik Tsum Ne Dek national retreats; 100 Dzogchen Mandala students took part in a Tsik Tsum Ne Dek retreat, and a group traveled to the arid red heart of Australia to practice tsok on Guru Rinpoche Day. Jetsün Khandro Rinpoche gave a sparkling set of teachings and advice in Berlin and will soon teach in London, Dzogchen Beara and Lerab Ling. People across the world travelled to London for a rare Yang Nying Pudri empowerment from Khenchen Pema Sherab who is now in Lerab Ling teaching the Vajrayana section of Jigme Lingpa's Treasury of Precious Qualities which will be offered as an online retreat in June/July. Throughout all of this, every mandala student can tune into the All-Encompassing Path teachings through the sangha gatherings and weekly study to receive a flow of lojong and other teachings. It really is a great banquet of teachings and practice. Dutch and German Spring Retreats - a note from Ian Ives "I had the honour to help hold two national retreats on lojong last month—the first in Amsterdam (10-13 May) with Patrick Gaffney and the second in Berlin (19-21 May). In both of these retreats I experienced firsthand the sometimes dizzying variety of views and perspectives that exist in our community right now, alongside a tremendous feeling of openness, resilience, and love. The lojong teachings are really humbling, and continue to leave me feeling quite raw and almost embarrassed at my own self-focused habits. At their core, however, I feel these teachings invite us to make 'connection' our number one goal—with ourselves and with everyone, regardless of what differences we may seem to have. At times, in both events, what felt more important than the content of the teachings, was the simple fact that we were spending time together—listening to each other, bearing our sore spots, sharing our inspiration for Dharma and learning, especially from one another. These gatherings left me feeling really joyful and grateful that, together with so many incredible people, I had the chance, in even the smallest of ways, to offer my heart to the sangha, immerse myself in the bodhisattva teachings and catch glimpses of just how big our hearts and minds could be." Rigpa's Code of Conduct Ethical conduct based on reasoning and understanding is a bedrock practice of all Buddhist paths. Now, after many rounds of debate, drafting and redrafting, Rigpa's formal Code of Conduct and Shared Values and Guidelines is ready to publish. The first part of the Code uses plain, secular language so that anyone who walks into a Rigpa centre or retreat, whether they are a Buddhist or not, can see the standard of behaviour that is expected. The Shared Values section uses the Buddha's teachings and open, non-prescriptive language to invite us to reflect on our own behaviour within the framework of Buddha's teachings as well as Western contemporary standards. In addition to the Code, a grievance process has been developed. It is easy to use with options for resolving conflicts, receiving formal complaints and making recommendations on misconduct to boards and national teams. Rigpa will set up national councils to offer advice on resolving grievances or investigating breaches of the Code. The ultimate arbiter will be an international council with external members nominated by renowned Buddhist teachers. It is our wish that this council will also serve other Buddhist groups. The Code of Conduct is something for us to make time for in groups and as individuals. We hope it will stimulate personal reflection and community debate. It is a living document to be amended over time. Thank you to the team of dedicated volunteers who have put a huge number of hours into drafting and finalising the documents, and collating and integrating the Rigpa community's feedback. Thanks also to the hundreds people who took the time to offer your feedback and take part in the values workshops in Rigpa centres around the world. Vision Board The Vision Board sent a detailed email to the sangha on 8 May as a way of bringing shared understanding on many key topics to the Rigpa community. If you haven't had the opportunity to read it, please do so as it lays some of the foundations for Rigpa's future. The email is attached. The Vision Board are committed to being close to the sangha. They met with students both formally and informally at the recent retreats in London, Dzogchen Beara, Amsterdam and Berlin and they will be in Lerab Ling to mingle with retreatants during the summer retreats. Jetsün Khandro Rinpoche's Berlin teachings Jetsün Khandro Rinpoche is one of Rigpa's main advisors. In April she visited Berlin and gave advice to the sangha as well as public teachings. Three things struck me - firstly, there was her positivity about the current upheaval. She spoke with such conviction about the strength of the Rigpa sangha and our ability to learn from the situation and transform it. She said Sogyal Rinpoche's fame and Rigpa's size means there has been a big, Rigpa Lerab Ling' (Lerab Ling and Rigpa International) here. As every national Rigpa visible impact. While this may feel personally painful, raw and uncomfortable for us, is a separate legal entity, each has their own Privacy Policy. we should think of the bigger picture. Clearing up misunderstandings about topics such as Vajrayana and the student-teacher relationship will be equally big and visible, and through this Rigpa can make a contribution to a greater understanding of the Dharma in the West. She urged us to seize this opportunity for developing a more mature and genuine Buddhism in the West. She said that if we can use this situation well, then in the future we may say this was a turning point for Buddhism. Transforming a crumbling old church into Australia's National Centre Three years ago Rigpa Australia bought a crumbling old church beside a beautiful park in one of Sydney's most vibrant, inner-city suburbs. It has required massive restoration and renovation but they are now only weeks away from moving in. The project has been a community effort and labour of love. In true 'Aussie' style the sangha will get out their sandpaper and paintbrushes to put the finishing touches to the renovation before the move. The building has already been blessed with visits by Sogyal Rinpoche, Dzongsar Khyentse Rinpoche, Ling Rinpoche, Wangdrak Rinpoche and Elizabeth Mattis Namgyel. It's the fulfillment of many aspiration prayers and the beginning of a new chapter for Rigpa Australia. See photos the evolving new centre here. The Independent Investigation The independent investigation by the law firm Lewis Silkin is still in progress. We expect the report in the European summer. When Rigpa receives the report it will be made available to the sangha and shortly afterward to the public. The investigation is being conducted confidentially and independent of Rigpa so until the report is received there is not much to communicate. General Data Protection Regulation (EU) The new General Data Protection Regulation (EU) came into effect on 25 May. We take your data privacy seriously and one of the main steps in response to this regulation is that each Rigpa entity has updated its Privacy Policy to meet the requirements of the new regulation. You can find the Privacy Policy for 'Congregation Rigpa Lerab Ling' (Lerab Ling and Rigpa International) here. As every national Rigpa Rigpa Lerab Ling' (Lerab Ling and Rigpa International) here. As every national Rigpa is a separate legal entity, each has their own Privacy Policy. © 2018 Rigpa, all rights reserved..
Recommended publications
  • The Decontextualization of Vajrayāna Buddhism in International Buddhist Organizations by the Example of the Organization Rigpa
    grant reference number: 01UL1823X The decontextualization of Vajrayāna Buddhism in international Buddhist Organizations by the example of the organization Rigpa Anne Iris Miriam Anders Globalization and commercialization of Buddhism: the organization Rigpa Rigpa is an international Buddhist organization (Vajrayāna Buddhism) with currently 130 centers and groups in 41 countries (see Buddhistische Religionsgemeinschaft Hamburg e.V. c/o Tibetisches Zentrum e.V., Nils Clausen, Hermann-Balk- Str. 106, 22147 Hamburg, Germany : "Rigpa hat mittlerweile mehr als 130 Zentren und Gruppen in 41 Ländern rund um die Welt." in https://brghamburg.de/rigpa-e-v/ date of retrieval: 5.11.2020) Rigpa in Austria: centers in Vienna and Salzburg see https://www.rigpa.de/zentren/daenemark-oesterreich-tschechien/ date of retrieval: 27.10.2020 Rigpa in Germany: 19 centers see https://www.rigpa.de/aktuelles/ date of retrieval: 19.11.2019 Background: globalization, commercialization and decontextualization of (Vajrayāna) Buddhism Impact: of decontextualization of terms and neologisms is the rationalization of economical, emotional and physical abuse of people (while a few others – mostly called 'inner circles' in context - draw their profits) 2 contents of the presentation I. timeline of crucial incidents in and around the organization Rigpa II. testimonies of probands from the organization Rigpa (in the research project TransTibMed) III. impact of decontextualizing concepts of Vajrayāna Buddhism and cross-group neologisms in international Buddhist organizations IV. additional citations in German language V. references 3 I) timeline of crucial incidents in and around the organization Rigpa 1. timeline of crucial events (starting 1994, 2017- summer 2018) (with links to the documents) 2. analysis of decontextualized concepts, corresponding key dynamics and neologisms 3.
    [Show full text]
  • These Notes Were Taken by a Student in Class, and Should Be Used for Reference Only
    These notes were taken by a student in class, and should be used for reference only. Please check them against the audio for accuracy of content. CLASS NOTES Course XIV: Lojong, Developing the Good Heart Class One: Eight Verses of Diamond Lion, Part One LO JONG Means Developing the Good Heart LO JONG Mental Training,orDeveloping the Good Heart. Jong can mean “to mind training make pure,” as in jong-chub (Buddha); or to “practice something” like football. Developing a good heart suggests a kind of radical behavior modification. It is meant to be used at work, with your family and in your life all day long. It is a major change in how you relate with other people, and it’s much more difficult than Buddhist logic and philosophy. It’s like a feeling of being in an airplane with others and the plane is going to crash and you all know that you’re in it together. The people all around us are suffering and dying. You’re going to lose everyone you love and everything you ever worked for. You have to jong this feeling – to practice or develop the feeling all daylong of loving other people around you who are dying and losing all the good things they have. Yet we waste our time struggling to get things we want for ourselves that we will lose anyway. There is no point to this selfish approach you have to life. You have to change your heart. Why not be good to each other? It takes a lot of practice.
    [Show full text]
  • Looking, SEEING, LETTING BE, and BEING FREE
    LooKING, SEEING, LETTING BE, AND BEING FREE ]-low oo I EXPERIENCE RIGPA? This question is really about how du­ alistic mind and mind essence actually are. When I teach, usually I first give the story of mind essence, offering a theory about how mind essence is so that you can get the idea intellectually. But it is quite possi­ ble that someone has already experienced the actuality of mind essence before hearing it explained intellectually; let's not rule out that possibil­ ity. Traditionally, first the theory is given, then the way or method of experiencing mind essence in actuality is taught. I haven't gotten to that point yet; we are still working on the intellectual picture. When I give this explanation, it's easy to make the mistake of think­ ing that mind essence is an entity somewhere inside dualistic mind. If we do this, we may gain some understanding of how mind essence is, but this understanding is within a dualistic framework-like the idea that within dualistic mind there is an empty essence, the idea that within dual­ istic mind we have a cognizant nature, and so forth. This is a conceptual understanding of the mind essence beyond concepts. Right now, from within our state of dualistic mind, we must actually experience how mind essence consists of essence, nature, and capacity. We try to approach how that mind essence actually is as an experience. That experience takes place by means of the pith instructions given by a master. Right here is the point where a qualified master would give the pointing-out instruction, directly pointing out the nature of mind.
    [Show full text]
  • The Letter to Sogyal (Lakar)
    July 14, 2017 Sogyal Lakar, The Rigpa Sangha is in crisis. Long-simmering issues with your behavior can no longer be ignored or denied. As long-time committed and devoted students we feel compelled to share our deep concern regarding your violent and abusive behavior. Your actions have hurt us individually, harmed our fellow sisters and brothers within Rigpa the organization, and by extension Buddhism in the West. We write to you following the advice of the Dalai Lama, in which he has said that students of Tibetan Buddhist lamas are obliged to communicate their concerns about their teacher: If one presents the teachings clearly, others benefit. But if someone is supposed to propagate the Dharma and their behavior is harmful, it is our responsibility to criticize this with a good motivation. This is constructive criticism, and you do not need to feel uncomfortable doing it. In “The Twenty Verses on the Bodhisattvas’ Vows,” it says that there is no fault in whatever action you engage in with pure motivation. Buddhist teachers who abuse sex, power, money, alcohol, or drugs, and who, when faced with legitimate complaints from their own students, do not correct their behavior, should be criticized openly and by name. This may embarrass them and cause them to regret and stop their abusive behavior. Exposing the negative allows space for the positive side to increase. When publicizing such misconduct, it should be made clear that such teachers have disregarded the Buddha’s advice. However, when making public the ethical misconduct of a Buddhist teacher, it is only fair to mention their good qualities as well.
    [Show full text]
  • Taming the Poisonous: Mercury, Toxicity, and Safety in Tibetan
    Chapter 4 History and Knowledge Transmission Tsodru chenmo is considered a secret practice going back to an early spiritual transmission to the Tibetan polymath Orgyen Rinchenpel, who brought it to Tibet in the thirteenth century. This chapter explores how ideas of taming and secrecy are embedded in the transmission of knowl- edge of mercury practices over time. How have these ideas affected the transfer of practical tsotel skills? Secrecy has led to specific ways of how Tibetan authors write about tsotel practices and how they publish and share texts, and understand its pastness. I explore these issues across the early history of mercury practices and then analyze how knowledge trans- mission of Sowa Rigpa mercury practices have changed in exile. I embed these aspects of Tibetan medical history in a discussion of where we can place the tsodru chenmo practice in the debate on medicine between sci- ence and religion (Adams, Schrempf, and Craig 2011b; Gyatso 2015). Situating mercury practices between science and religion As my earlier explorations of Sowa Rigpa and biomedical terminology of mercury processing have shown (Chapter 2), translating and understand- ing technical terms across different epistemologies is complex. Transla- tions between Sowa Rigpa medical epistemologies flow in multiple ways and are rarely straightforward (Adams, Schrempf, and Craig 2011a; Samuel 2006a). In this book I refer to epistemology within its broader meaning of how things are known, one way of which is through the empirical engage- ment of our senses.186 Adams, Schrempf, and Craig (2011b, 8) understand “sowa rigpa as an epistemology, [that] bears resemblance to Max Weber’s portrayal of modern science as ‘a vocation’.” In their view, rigpa (rig pa, the Tibetan term for ‘science’) “implies a different kind of engagement with knowledge than is typical for biomedical or Western forms of sci- ence precisely because it simultaneously suggests an experiential notion 186 Here, I follow other scholars who have worked on Sowa Rigpa.
    [Show full text]
  • PDF of Buddhist Beliefs & Information
    Buddhist Beliefs 1. Spiritual Belief: The Buddha did not deny the existence of higher beings, e.g. beings in the deva and brahma realms. However, these beings, according to the Buddha, are not to be regarded as one’s refuge or saviour. As recorded in the Dhammapada, an authoritative Buddhist text: Oneself, indeed, is one’s savior, for what other savior would there be? With oneself well controlled one obtains a savior difficult to find (Verse 160). By oneself, indeed, is evil done; by oneself is one defiled. By oneself is evil left undone; by oneself, indeed, is one purified. Purity and impurity depend on oneself. No one purifies another (Verse 165). These higher beings, like us, are subjected to birth, old age, sickness and death 2. How We Pray – House of worship, rituals and practices: Worship, prayers and rituals are generally conducted in the main hall before a Buddha image or statue in Buddhist temples and monasteries and are led by members of the monastic community. Some Buddhists prefer to conduct these practices in their homes before a Buddha image or statue. Buddhists generally chant verses of veneration to the Triple Gems – The Buddha, Dharma (Teachings) and Sangha (Community). In addition, Theravada practitioners chant the Discourse of Loving Kindness (Metta Sutta); Pure Land practitioners chant the Amitabha Sutra; Zen practitioners chant the Heart Sutra; and Vajrayana practitioners chant the mantra Om Mani Padme Hum. Buddhists also offer food and other daily necessities to members of the monastic community in temples and monasteries and in turn the monks and nuns chant verses of blessings to the donors and sponsors.
    [Show full text]
  • 'Self-Blame' and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers
    Drive all Blames into One: Rhetorics of 'Self-Blame' and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers Author: Glenn Robert Willis Persistent link: http://hdl.handle.net/2345/bc-ir:104051 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2014 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Theology DRIVE ALL BLAMES INTO ONE: RHETORICS OF ‘SELF-BLAME’ AND REFUGE IN TIBETAN BUDDHIST LOJONG, NIETZSCHE, AND THE DESERT FATHERS a dissertation by GLENN ROBERT WILLIS submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy DECEMBER 2014 © copyright by GLENN ROBERT WILLIS 2014 Abstract Drive All Blames into One: Rhetorics of ‘Self-Blame’ and Refuge in Tibetan Buddhist Lojong, Nietzsche, and the Desert Fathers Glenn Robert Willis Professor John Makransky, Dissertation Director The purpose of this work is to differentiate the autonomous ‘self-compassion’ of therapeutic modernist Buddhism from pre-therapeutic Mahāyāna Buddhist practices of refuge, so that refuge itself is not obscured as a fundamental Buddhist orientation that empowers the possibility of compassion for self and other in the first place. The work begins by situating issues of shame and self-aversion sociologically, in order to understand how and why self-aversion became a significant topic of concern during the final quarter of the twentieth century. This discussion allows for a further investigation of shame as it has been addressed first by psychologists, for whom shame is often understood as a form of isolating self-aversion, and then by philosophers such as Bernard Williams and Emmanuel Levinas, for whom shame attunes the person to the moral expectations of a community, and therefore to ethical commands that arise from beyond the individual self.
    [Show full text]
  • Lojong, Developing the Good Heart
    LOJONG, DEVELOPING THE 14 GOOD HEART Level 3 of The Steps to Buddhahood (Lam Rim) COURSE THE ASIAN CLASSICS INSTITUTE Thank you for your interest in the Asian Classics Institute’s Correspondence Courses. A complete Formal Study Course consists of audio recordings from the original class series in New York, along with the supporting text materials from each class. The text and audio may be downloaded (see www.world-view.org in the on-line teachings section), or ordered by mail (see the Courses by mail section of the web site). This Course consists of ten classes, each of which has approximately two hours of audio, along with corresponding written materials. The audio can be ordered by mail, listened to on-line as streaming Real Audio, or downloaded onto your computer in mp3 or RA formats for playback later. The written materials for this Course are contained in nine on-line files which can be downloaded, printed and assembled into a three-ring binder. A complete Course binder contains the following sections in this order: a binder cover and spine, an overview of the teacher training program, prayers, a course syllabus, readings, class notes, homework, quizzes, a final examination, answer keys and Tibetan study materials. (The class notes were taken by a student in the original live classes, and you’ll need these for reference as what’s written on the board isn’t always spoken.) For ease of binder assembly, be sure to print the files on three hole paper. Each class lecture has a corresponding homework, quiz, meditation, and class notes.
    [Show full text]
  • Understanding Tibetan Religions Through Artistic Conventions
    [TYPE THE COMPANY NAME] Field of Accumulation: A Trove of Questions Understanding Tibetan Religions Through Artistic Conventions Elizabeth Harris 3/22/2017 “I know all the details of karma, but I do not really believe in it. I have heard a lot of Dharma, but have never put it into practice. Bless me and evil-doers like me That our minds may mingle with the Dharma.” -Words of My Perfect Teacher Introduction The Tibetan plateau is home to a unique blended culture of the religions, Buddhism and Bön. Bön, otherwise known as The Nameless Religion, was the reigning religious practice of this area until the introduction of Buddhism in the seventh century A.D., which came to eventually dominate the entire plateau. The Buddhist take-over was not immediate by any means, and was further complicated by the acceptance of Bön beliefs and traditions into Buddhism. To this day there is still debate between whether or not Bön is still its own religion, or just a ‘newer’ sect of Tibetan Buddhism. “The Nyingma Lineage Refuge Field” dated 1800-1899, is a Buddhist scroll painting (thangka) depicting the distinct composition of a Field of Accumulation, also known as a Refuge Field. (Figure 1) This work represents the teachings of the Nyingma sect of Tibetan Buddhism and the lineage of the Heart-essence of the Vast Expanse; as described in the written guide by Patrul Rinpoche, Words of My Perfect Teacher. “Shenlha Odkar Tsog Shing” is a Bön scroll painting with a similar Refuge Field composition and is dated 1900- 1959. (Figure 2) The teachings represented here are described in a book by Shardza Tashi Gyaltsen’s Heart Drops of Dharmakaya; a guide to the Dzogchen practice of the Bön.
    [Show full text]
  • The Dzogchen Path ~
    ~ The Dzogchen Path ~ Mingyur Rinpoche Dzogchen is called "Ati yoga" in Sanskrit and the “Great Perfection" in ​ ​ English. The Nine yanas encompass the complete practices of all of Buddhism. Including the Dzogchen tradition, practices are categorized into nine yanas that give a complete picture of the entire buddhadharma. Within the nine yanas, the highest one is Ati. The way that Ati yoga is ​ ​ structured, most of the teachings are categorized as the ground, path, and fruition. These are the three categories. The ground means the “principle” because the main focus of Dzogchen is the view. The view is the perspective or the principle, which is very important in Dzogchen. Before meditation, we have what we call "the ground." “The ground” means “who we are, who you are, who I am.” The fundamental nature of all of us is explained in the ground. I will teach you about the ground aspect of Dzogchen later. Now, I would like to focus on the Dzogchen path. In Dzogchen, normally there is not too much shamatha meditation. In Mahamudra, we have this step-by-step shamatha meditation practice. First, we look at how our minds relate to meditation and how we can free our minds. Next, experience comes, and then the next level of meditation. That is the Mahamudra style. In Dzogchen, there is not so much of this step-by-step shamatha practice. The main teaching of Dzogchen is what we call "trekchö," ​ ​ meaning "cutting through." In the teachings of trekchö, the first important thing is pointing out the nature of mind. Of course, we need to have a foundational practice before that.
    [Show full text]
  • MKMC-Brochure-2018.Pdf
    Manjushri Kadampa Meditation Centre International Centre for Modern Buddhism and Temple for World Peace September 2018 - August 2019 Everybody Welcome Everyone is welcome at Manjushri Kadampa EXPERIENCE THE PEACE OF Meditation Centre. You can come for an evening class, a meditation MODERN KADAMPA BUDDHISM course, a day visit or to stay for a relaxing break – and for those who are interested there are opportunities to stay as a volunteer or become a full-time resident. Manjushri KMC is the heart of a worldwide network of modern Kadampa Buddhist centres. This worldwide network was founded by Venerable Geshe Kelsang Gyatso Rinpoche (affectionately known as Geshe-la) a world-renowned meditation master who pioneered the introduction of modern Buddhism into contemporary society. Under Venerable Geshe-la's guidance, the centre offers a year-round programme ranging from weekly meditation classes and weekend courses to retreats, in-depth study programmes and international meditation festivals. It is also home to the first Kadampa Temple for World Peace, designed by Venerable Geshe-la, and the headquarters of the New Kadampa Tradition, an international non-profit organization that supports the development of Kadampa Buddhism throughout the world. Tens of thousands of people visit the centre each year for individual, group and educational visits. 2 3 VENERABLE GESHE KELSANG GYATSO RINPOCHE Spiritual Guide and Founder of the New Kadampa Tradition The Founder and Spiritual Guide of Since that time he has devoted himself Manjushri KMC is Venerable Geshe Kelsang tirelessly to giving teachings, composing Gyatso Rinpoche, a contemporary Buddhist books and establishing a global infrastructure meditation master and world-renowned of modern Buddhist Temples and meditation teacher and author.
    [Show full text]
  • MARY FINNIGAN's PRESENTATION for the INFORM SEMINAR, JULY 2020 I'd LIKE to Thank Michelle for Speaking Direct, Stark Reality
    MARY FINNIGAN’S PRESENTATION FOR THE INFORM SEMINAR, JULY 2020 I’D LIKE to thank Michelle for speaking direct, stark reality truth and for being one of the eight people whose open letter in July 2017 brought about Sogyal’s fall from grace. I first met Sogyal in the spring of 1973. Along with other people who shared my interest in meditation, I found him a place to teach – a house in Kilburn, London, which we squatted in the name of the Nyingma tradition of Tibetan Buddhism. I do not refer to Sogyal as Rinpoche. It is a title accorded to lamas in recognition of their contemplative realisation and scholarship. Sogyal was a charlatan who was never trained as a lama. But we did not know this in the 1970s. We were naïve, ill-informed, and enthusiastic. We felt lucky to be involved with a charismatic Tibetan guru, pictured left with The Dalai Lama on His Holiness’s first visit to London in 1973. It soon became obvious that our new-found teacher had an insatiable sexual appetite. He hit on virtually every pretty woman he encountered. It did not occur to us then that this behaviour was not compatible with the power imbalance inherent in his role as a lama. The late John Driver first sounded an alarm about Sogyal. John was a respected Tibetan Buddhist scholar-practitioner. I am a journalist, so after John’s alert, I applied my professional skills to finding out more about Sogyal’s background. His ascent into guru superstardom occurred after the publication of The Tibetan Book of Living and Dying, and his role in the movie Little Buddha.
    [Show full text]